Glory Be to Jesus Christ!
🌞
Since in the works published at the following links:
https://churchandsociety.org.ua/pdf/projects/zbirnyk.pdf
https://oleksandr-zhabenko.github.io/en/commentaries/17082024.html
https://oleksandr-zhabenko.github.io/en/commentaries/27112024.html
it is written that the use of prepositions is important for the correct understanding of important and actual issues, in particular the issue of power, I am writing commentaries on the use of these prepositions. As a piece of advice on how to read the text, you can read the verse in translation and/or in the original (if you have the opportunity), and then the commentary on prepositions here. Next, you need to understand which part of the verse the commentary refers to, and consider what it affirms — or less often, denies — that is essential to understanding. This thoughtful reading helps to deepen understanding and protects against the mistakes mentioned above.
To Saint Athanasius of Athos:
For more about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/29122024.html
https://www.facebook.com/Oleksandr.S.Zhabenko/posts/
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/21092024.html
https://oleksandr-zhabenko.github.io/en/commentaries/22052023.html
Liturgy:
Romans VI, 11 — 'ἐν Χριστῷ Ἰησοῦ' - 'en CHristo Iesou' - in Christ Jesus; by Christ Jesus
. Rather the first variant of translation, as it is more comprehensible.
Romans VI, 12 — 'ἐν τῷ θνητῷ ὑμῶν σώματι' - 'en to thneto hymon somati' - in your mortal body; with your mortal body
. Where or with what. Both variants of translation are possible. The first indicates that sin must not rule (reign, dominate) in the body, that is, the body must not be a means for committing sin. The second indicates that one cannot allow sin to use the weakness of the body to enslave a person in its net, because in such a case the body also becomes an instrument of sin, a means, a tool. 'εἰς τὸ ὑπακούειν' - 'eis to hypakouein' - for obedience; to obey; for listening
. The preposition 'eis' indicates purpose here.
Romans VI, 13 — 'ἐκ νεκρῶν ζῶντας' - 'ek nekron zontas' - (as) those made alive from the dead; living from the dead
. A parallel with the Resurrection of Christ. The preposition 'ek' indicates here from where the transition occurs — from the living to the dead. Therefore both variants are suitable, the one that is more eloquent, striking seems more appropriate (if someone experienced resurrection, it would be striking, although if we recall the parable of the rich man and Lazarus, unbelief is capable of remaining even then).
Romans VI, 14, 15 — 'οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν' - 'ou gar este hypo nomon alla hypo kharin' - for you are not under Law but under grace
. The preposition 'hypo' here with the accusative indicates here to whom people give themselves in obedience, whom or what they obey.
Romans VI, 16 — 'εἰς ὑπακοήν' - 'eis hypakoen' - into (to) obedience; for obedience
. The preposition 'eis' emphasises the gradual manifestation of obedience
— a person gradually, moving, gives themselves into obedience, and not necessarily immediately and completely. A very important statement regarding the development of spiritual life and also various sinful dependencies, sinful passions. 'εἰς θάνατον' - 'eis thanaton' - into death; for death
. 'εἰς δικαιοσύνην' - 'eis dikaiosynen' - into righteousness; for righteousness
. Here in both cases the preposition 'eis' emphasises movement and the final point of destination of movement, but can also indicate purpose here.
Romans VI, 17 — 'ἐκ καρδίας' - 'ek kardias' - from heart
. That is, sincerely, completely, personally and consciously. Such an expression is in one of the formulations of the two main commandments of love — to God and neighbour. 'εἰς ὃν παρεδόθητε τύπον διδαχῆς' - 'eis on paredothete typon didakhes' - into which type of teaching you gave; to which type of teaching you gave
. The use of the pair of prepositions 'ek'-'eis' indicates movement from — to. First there was a heartfelt decision, and then growth and improvement in Christian teaching, piety, faith, life, etc.
Paul uses the well-known situation of slaves to people of that time. A slave does not do what he has an inclination, natural tendency, interest for, but what he is forced to do. Moreover, a slave has no way to rid himself of this state by his own power, without violating the laws of that time; he could only be freed, released by his masters.
For the state of a person who commits sin, — the comparison with slavery to sin is very expressive — a person also does in sin not what is necessary for them, and cannot herself be freed from sin (liberation from sin means such a change in a person that they are not even tempted by it, complete liberation, sin becomes inactive, powerless
), and sin (by definition) cannot release or free a person from themselves
.
Further Paul extends the comparison already to righteousness (today these words are not read, but at another time), and emphasises that this is only a metaphor that fixes
, voices that a person entrusts themselves completely to God, but this is not slavery in essence, but only a metaphor (I speak as humans do
, — Paul says about this). A person who truly lives for God can say that all their nature — truly is a good gift to themselves and to others through them — from God. A gift — that which you receive from love, which does not burden you in any way, which gives joy.
More about the reading from the Apostle, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20072024.html
Matthew VIII, 14 — 'εἰς τὴν οἰκίαν Πέτρου' - 'eis ten oikian Petrou' - into Peter's house
. Where to.
Matthew VIII, 18 — 'εἰς τὸ πέραν' - 'eis to peiran' - to the other side
. Where to. A common expression.
Matthew VIII, 23 — 'εἰς τὸ πλοῖον' - 'eis to ploion' - into the boat
(to the boat). Where to.
I wrote earlier, I quote:
I would like to dwell on the verses of Matthew VIII, 19-22. They are often little understood. If you compare the parallel place regarding the threefold denial of the apostle Peter, then the situation will become clear. If briefly — the Lord expects from disciples and female disciples
yes! to Him, but
yes! humble, not overconfident.
The first dialogue is about overconfidence. The unbaptised man is so confident in himself that he openly says that he will follow Christ, wherever He may go (compare Peter). Christ's words show that His state is a supernatural state, not natural, as in animals. And would that man have followed Christ to suffering? And if Christ begins to reveal the heavenly to him? And if He reveals to him what will be in two thousand (ten thousand, million, billion, etc., there may be so many or even more) years, will he believe? After all, what will remain of his understanding in that distant time even from us (and even in the present, what has remained)? And if He gives him revelations unseen before, will he believe? And if he believes, how will he know that he has not made a mistake? And that man thinks that he can by nature his own, by his own powers be everywhere where Christ is. This is the first mistake. The answer is analogous to the answer to Peter. As a conclusion, no one contains the fullness of the Gospel, except Jesus, therefore, no one can
go after Him, wherever He may go, all are limited. Limited, but in all times enough is revealed to be saved. And the saints did that, not self-confidently, but humbly.
The second dialogue is about the opposite extreme — postponing life according to the Gospel for later,
for better times,
after the pandemic,
after the war,
for tomorrow,
when they grow up, etc. If you want to live with Christ, and not vegetate, whether to wait for conversion, like the spiritually dead, then begin without delay, now, here and now. There is no need to tell everyone about this (although in general there is no prohibition), but begin, not looking at circumstances,
favourable or not.
As a conclusion of both — the Gospel is higher than the human, higher than the temporal, eternal.
More about the reading from the Gospel, see the links:
https://oleksandr-zhabenko.github.io/en/commentaries/01072023.html
https://oleksandr-zhabenko.github.io/en/commentaries/20072024.html
Glory be to Thee, our God, glory be to Thee!